Master. “Knock head.” Here all bending forward, and leaning on their hands, knock their foreheads against the ground.
Master. “Again knock head.” This is forthwith done.
Master. “Knock head a third time.” This is also done. Then he also calls out: Rise up; kneel; knock head;—till the three kneelings, and the nine knockings are completed. All this is done in the same manner as the highest act of homage is paid to the emperor, or of worship, to the supreme powers, heaven and earth. This being ended, the ceremonies proceed.
Master. “Fall prostrate.” This is done by touching the ground with his knees, hands and forehead.
Master. “Read the prayer.” Here the reader approaches the front of the tomb, holding in his hands a piece of white paper, on which is written one of the sacrificial forms of prayer. These forms are generally much the same; differing slightly according to the wish of the composer. The form states the time; the name of the clan which come to worship and offer sacrifice; beseeches the shades to descend and enjoy the sacrifice, to grant protection and prosperity to their descendants, that in all succeeding generations they may wear official caps, may enjoy riches, and honours, and never become extinct, that by the help of the souls in hades, the departed spirits, and the living on earth may be happy, and illustrious throughout myriads of ages. The prayer being finished, the master cries: “Offer up the gold and the precious things.” Here one of the stewards presents gilt papers to the priest, and he bowing towards the grave, lays them down before it.
Master. “Strike up the grand music.” Here gongs, drums, trumpets, &c., are beaten and blown to make a noise as loud as possible.
Master. “Burn the gold and silver, and precious things.” Here all the young men and children burn the gilt papers, fire off crackers, rockets, &c.
Such is the sum of a grand sacrifice at the tombs of ancestors. But to many, the best part of the ceremony is to come, which is the feast of the sacrifice. The roast pigs, rice, fowls, fish, fruits, and liquors, are carried back to the ancestral hall; where according to age and dignity, the whole party sit down to eat, drink and play. The grandees discuss the condition of the hall, and other topics connected with the honour of the clan; the young men carouse, and provoke each other to “drink deep.” Some set out for home with a catty or two of the divine flesh, which had been used in sacrifice; others stay till they wrangle and fight, and night puts an end to the entertainment.
Those who live remote from the tombs, or who have no ancestral hall, eat their sacrifice on the ground at the sepulchres. The poor imitate their superiors, at an humble distance. Although they have no hall, no procession or music, they provide three sorts of victims, a pig, a goose, and a fish; some fruits, and a little distilled liquors—for spirituous liquors are used on all these occasions. After presenting these at the tomb, they kneel, knock head, and orally or mentally pray for the aid of their ancestors’ souls to make the existing and all future generations of descendants, rich and prosperous.